PROV 8:20 Interlinear View

8:20 OSHB note: We agree with both BHS 1997 and BHQ on an unexpected reading.

SIL Open Translator’s Notes:

Section 8:1–36: Wisdom calls out to people and reminds them of the benefits of being wise

In contrast to the previous section describing the adulterous woman, this section describes personified Wisdom. The public setting for Wisdom’s speech is described in 8:1–3. In 8:4–11, she addresses all mankind and describes her own character. In 8:12–21, she provides reasons why people should choose her. Additional motivation is given in 8:22–31: Wisdom was with the LORD when he created the world. The section ends with Wisdom appealing to mankind to follow her teaching (8:32–36).

This section is a speech by personified Wisdom. As in Wisdom’s speech in 1:20–33, the Notes have used a capital letter for Wisdom in most verses. However, in her speech, Wisdom sometimes refers to “wisdom” as an ability that people have or use or should try to obtain. In some of these contexts, the Notes have used small letters for “wisdom.” The Display will often give more than one option. You may use either option in your language, depending on what is appropriate in each context.

Some other headings for this section are:

Wisdom’s Call (NIV)

Listen to Wisdom (NCV)

The good qualities of Wisdom

Wisdom’s second invitation to people

Paragraph 8:12–21

After again identifying herself and the qualities that she is associated with (12–13), Wisdom describes why people should choose her. They should choose her because she is the basis of an orderly society (14–16). She is also the source of wealth and other benefits to those who seek and find her (17–21).

8:20–21

The relationship between 8:20 (Wisdom’s righteousness/justice) and 8:21 (Wisdom’s reward) may be interpreted in various ways:The Hebrew construction here allows various possibilities. Technically, the particle lǝ expresses purpose (Toy, Fox; “to endow”—NJB), but Toy (page 170) says that here it is equivalent to result and that the two verses may be paraphrased “Since I am just, my friends will be properly rewarded.” Delitzsch (page 132–133) says that wisdom’s just conduct is demonstrated by the rewards she gives her followers. The main interpretations are:

Wisdom does what is right and just in order to reward the people who love her (purpose or motivation). For example:
to endow my friends with my wealth (NJB) (GW, NASB, NET, NJB)
The way that Wisdom does what is right and just is by rewarding the people who love her (means). For example:
giving wealth to those who love me (GNT) (BSB, ESV, NAB, NIV, NRSV, GNT)The versions listed under interpretation (2) all use a participial construction similar to the GNT. According to normal English usage, this would indicate the means by which Wisdom shows her righteousness and justice. This interpretation is advocated by Delitzsch (see previous footnote).

It is recommended that you follow interpretation (1), along with most scholars. This interpretation best fits the Hebrew infinitive construction that is used here.Waltke (page 406), NET footnote, and Longman (page 202). Longman identifies the relationship specifically as “motivation.”

Several English versions start this line with a separate sentence. They leave the relationship implied. For example:

I give wealth to those who love me (NCV)

I endow with riches those who love me (REB)

This is also an acceptable way to express the relationship between 8:20 and 8:21.

8:20

Notice the parallel parts that are similar in meaning:

^20aI walk in the way of righteousness,

^20b along the paths of justice,

There is an ellipsis in 8:20b. In some languages, it may be necessary to supply the missing words from 8:20a. For example:

^20b I walk along the paths of justice

8:20a

I walk in the way of righteousness,

The pathway that I follow leads to what is right.
I always do what is right

8:20b

along the paths of justice,

The road that I take leads to treating others fairly.
and fair/just

8:20a–b

I walk in the way of righteousness, along the paths of justice: This verse means that Wisdom habitually does what is right and just/fair. For righteousness (ṣǝdaqah), see 8:18b and 1:3b. For justice, see 1:3b.

uW Translation Notes:

Note 1 topic: figures-of-speech / metaphor

בְּ⁠אֹֽרַח־צְדָקָ֥ה אֲהַלֵּ֑ך

in_[the],path_of righteousness walk

Here Wisdom speaks of behaving righteously as if she were walking on a path. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I behave righteously”

Note 2 topic: figures-of-speech / possession

בְּ⁠אֹֽרַח־צְדָקָ֥ה

in_[the],path_of righteousness

Here, Wisdom is using the possessive form to describe the path that is characterized by righteousness. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the righteous path”

Note 3 topic: figures-of-speech / ellipsis

בְּ֝⁠ת֗וֹךְ נְתִיב֥וֹת מִשְׁפָּֽט

in_the=middle paths_of justice

Wisdom is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “I walk in the midst of the pathways of justice”

Note 4 topic: figures-of-speech / possession

נְתִיב֥וֹת מִשְׁפָּֽט

paths_of justice

Here, Wisdom is using the possessive form to describe the pathways that are characterized by justice. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the just pathways”

OET-LV English word order (‘Reverse’ interlinear)

8:20 OSHB note: We agree with both BHS 1997 and BHQ on an unexpected reading.

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.

OET interlinear PROV 8:20

Hebrew word order